Pilgrimages of Emperor Leopold I in Central Europe

Rad. Inst. povij. umjet. 41/2017. (59–66) Szabolcs Serfőző: Pilgrimages of Emperor Leopold I in Central Europe

Szabolcs Serfőző Museum of Applied Arts, Budapest

Review paper – Pregledni rad Received – Primljen 20. 2. 2017. UDK 2-57(4‑191.2)]:7.044(430)”1640/1705”

Summary The paper analyses the role of pilgrimage sites in Bavaria, Austria, and regions once constituting the Habsburg Empire, consequently the Bohemia, and Hungary in the representation of Emperor Leopold interdependence of historical and art historical research in and about I. This subject illustrates the strong relations between the kingdoms the different countries in Central Europe. Key words: sacral representation, pilgrimage, Emperor Leopold I, Central Europe, Altötting, Mariazell, Stará Boleslav, Ma- rianka (Marienthal, Máriavölgy)

When it comes to medieval kings and princes, various as- al mission by God to protect the Holy Roman Empire and the pects of the sovereign’ s representation related to the sacred, Catholic Church from heresy. The Habsburgs obtained this the rites, and the ideology of sacral legitimisation of the mission owing to the merits of their ancestors, particularly monarchs have been in the focus of art historical and histo- those of the dynasty’ s founder, Rudolf IV. In order to fulfil rical-anthropological research for a longer period of time.1 this divine mission, Rudolf’ s successors were to follow his More recently, the same phenomena have been investigated example. Eucharistic piety and Marian devotion, the pietas concerning the early modern rulers. Sacral representation eucharistica and pietas mariana, made up the core elements of the Habsburg dynasty, its strategies of self-legitimisation of the pietas austriaca, but closely related to these forms of and the cult of the Virgin at the Habsburg court in Vienna devotion was the veneration of saints as well. The Immacu- have become particularly vibrant fields of study in the past late Conception of Mary received a particular emphasis, and decade.2 Yet, royal pilgrimages have remained somewhat ne- Mary became the patron saint who was supposed to lead the glected among the different manifestations of the Habsburg Habsburg forces to military victory. rulers’ representation.3 The purpose of this paper is to inve- Marian pilgrimages constituted one of the keystones of the stigate this question in a case study by analysing the role of pietas mariana. Through the dedication of the imperial house pilgrimage sites in Bavaria, Austria, Bohemia, and Hungary to these rituals, pilgrimages and pilgrimage sites acquired in the representation of Leopold I, Holy Roman Emperor political significance. Pilgrimages were seen as essential (1640–1705).4 for expressing the sacral legitimacy of the newly-crowned Anna Coreth has demonstrated how elements of religiosity rulers, their marriages, having a male heir, and achieving and spirituality, particularly those surrounding the Catholic military victories. Eucharistic and Marian cults, became part of the Habsburg The case of Emperor Leopold I analysed in this paper devotion and (sacral) representation.5 She has labelled the demonstrates the role of specific sanctuaries in his repre- religious-political ideology of the Habsburg dynasty in the sentation. I will focus on four pilgrimage sites: Altötting in Baroque era pietas austriaca and stated that the contempora- Bavaria, Mariazell in Austria, Stará Boleslav in Bohemia, and ries considered this piety as one of the cardinal virtues that a Máriavölgy (Marienthal, today’ s Marianka) in Slovakia, in ruler should have. The pietas austriaca was predicated on the the territory of the former Hungarian Kingdom. Leopold’ s assumption that the House of Austria had been given a speci- visits to these sacred places can be interpreted as mirroring

59 Szabolcs Serfőző: Pilgrimages of Emperor Leopold I in Central Europe Rad. Inst. povij. umjet. 41/2017. (59–66) four layers of his sacral representation in correlation with the Augsburg goldsmith Lukas Lang, can give a rough idea his four major monarchic titles: Holy Roman Emperor, Ar- what the Altötting lamp might have looked like.10 It had chduke of Austria, King of Bohemia, and King of Hungary. been donated by Leopold a decade earlier, on the occasion of his wedding with his third wife, Eleonore Magdalena von Pfalz-Neuburg, which took place at the Mariahilf church in Altötting Passau on December 14, 1676. The Habsburgs appear to have made pilgrimages to Altötting Altötting in Upper-Bavaria, west of the Bavarian-Lower Au- only combined with a longer journey, the purpose of which strian border, had been a major Central European pilgrimage was official imperial business. In other words, the pilgri- site since the late 15th century, when miracles began to be mage site at Altötting was not an independent destination attributed to the Black Madonna statue.6 Soon afterwards, for them. The tradition of including pilgrimage to Altötting the chapel acquired a significant role in the representation when travelling through Bavaria even seems to have disappe- of the Wittelsbachs, who frequently visited the site. Prince ared in the 18th century. In fact, imperial travels to western Maximilian set the concept of pietas mariana in the focus of German lands declined in general. Charles VI travelled his idea of the state and became a zealous devotee and patron from Barcelona directly to Frankfurt for his election and of the Virgin at Altötting. For instance, in 1634 he placed a imperial crowning in October 1711, and then he journeyed letter in the Altötting chapel, written with his own blood and to Vienna without stopping in Altötting and never returned dedicating his country and himself to the Virgin. The pietas to Germany. (Nevertheless, before he left Spain, on July 7, bavarica, elaborated in the early 17th century, was followed 1711 he visited Montserrat to pray in front of the altar of the as a model in the shaping of the pietas austriaca, due to the Black Madonna and donated a sword with the inscription strong family links between the Wittelsbach and Habsburg Ad aram Virginis Mariae... quae Mater est ejus, per quem dynasties – it suffices to mention here that the mother of Fer- Reges regnant... advocata ad Deum pro me... Servus perpetuus 11 dinand II was the Wittelsbach Princess Maria of Bavaria. To Carolus.) Maria Theresia and Franz Stephan did not stop illustrate the parallel between the pietas bavarica and pietas in Altötting either when they travelled to Frankfurt for the austriaca, I refer to the Column of the Virgin Immaculate imperial coronation in 1745. on Vienna’ s Am Hof square, erected by Ferdinand III nine years after the Munich prototype. The Habsburgs’ visits to Altötting in the 17th century can be Mariazell interpreted in the context of this strong Bavarian influence: members of the Habsburg dynasty visited the Bavarian The long history of Habsburg relations to this pilgrimage pilgrimage site when they travelled to Regensburg to the site need not be discussed here in detail: the Habsburg dynasty had been closely related to Mariazell ever since the meeting of the Imperial Diet. In September 1658, Emperor th 12 Leopold stopped there with his retinue on his return to 14 century. Dynastic veneration of the Virgin at Mari- Vienna after his imperial coronation in Frankfurt. The fact azell, the Magna Mater Austriae as it was denominated at that Leopold included a visit to Altötting in his itinerary the time, flourished especially from 1620 to 1760. In this period, heads of the Habsburg dynasty travelled to Mariazell after the coronation underscored the significance of the on at least 38 different occasions. All of them donated costly place as an imperial pilgrimage site or a Reichsheiligtum, as liturgical objects, vestments, and objects of devotion ex voto Coreth calls it.7 According to a contemporary description, to the treasury at Mariazell. They all offered prayers for the Leopold entered the chapel preceded by the members of safety of their domains against both internal and external the confraternity of Our Lady of Altötting, carrying the enemies. They also prayed for the birth of male heirs and imperial insignia.8 Then he received the Holy Communion, the continuation of their dynasty. Consequently, Mariazell knelt humbly in front of the altar, and entrusted himself, his also became strongly associated with the Habsburg dynasty empire, and all his subjects to the protection of the Virgin. in the collective memory. The following day he donated an enamelled gold crucifix decorated with pearls and gems to the treasury and set off Unlike the Habsburg visits to Altötting and other pilgrimage to Vienna. Leopold again stopped in Altötting in 1689, on sites in Central Europe that were always attached to other the way to Augsburg for the election and coronation of his events, Mariazell was a final destination for Habsburg pilgri- 11 year-old son, Joseph I, as King of the Romans. He prayed mages and indeed an important and frequent one. Ferdinand for the success of the forthcoming Kurfürstentag and dona- II travelled to Mariazell four times and his son at least six. ted a silver lamp, the empress a chalice and a ciborium, and Leopold I travelled to Altötting four times and to Mariazell the young prince a monstrance – altogether worth of 4000 as many as ten. Nevertheless, Habsburg journeys to Maria- gulden. The following February, while returning to Vienna, zell lacked the scale and grandeur of other court trips, with the “imperial majesties” stopped again in Altötting to ren- their emphasis on large retinues, ceremonial receptions, der thanks to the Virgin for the successful outcome of the and banquets, and they were not recorded in engravings Augsburg diet.9 The above mentioned objects all fell victim for publication. to the Bavarian secularisation in 1802, but the so-called Ka- The importance of piety as a foundation of the Habsburg iserampel in the Mariahilf church in Passau, a lavish work of rule was especially underlined during the reign of Leopold I,

60 Rad. Inst. povij. umjet. 41/2017. (59–66) Szabolcs Serfőző: Pilgrimages of Emperor Leopold I in Central Europe who consciously cultivated the traditions set in place by his immediate predecessors. The Virgin at Mariazell continued to serve as the protector of the imperial troops and the special patroness of the Habsburgs. In 1659, the recently crowned Emperor Leopold made a pilgrimage to Mariazell to pray for the safety of the imperial troops. In 1673, when war broke out with France, Leopold knelt again before the Marian statue at Mariazell and declared his dedication to the Virgin. Three years later, Leopold inscribed his name in the Book of Pilgrims along with the following prayer: “I desire to have the all-holy Virgin Mary as my commander (Generalissima) in war and my plenipotentiary in peace negotiations.” After the victory over the Turks at Szentgothárd in 1664, which proved to be a turning point in the history of wars against the Ottoman Empire, Leopold donated to Mariazell a ciborium made of a coconut shell, representing the globe with scenes from the Virgin’ s life on each of the Continents. This donation can be interpreted in correlation with the idea of a universal Christian monarchy, which dominated the centuries-long tradition of eschatological interpretation of the Habsburg imperial power.13 It also seems logical to consider Leopold’ s claims that he would conquer the entire realm of Islam and establish his throne in the Orient, as expressed by some of his apologists. The high altar of the church at Mariazell, including a globe under the cross, is characterised by a similar iconography. Dedicated to the Holy Cross, it was erected as a donation of Leopold’ s in 1704 and designed by 1. Silver grill at the entrance of the Chapel of Grace in Mariazell, Fischer von Erlach the Elder. donated by Emperor Leopold I in 1679, engraving by J. K. Manasser, Leopold not only repeated the prayers of Ferdinand II and Graz, Landesarchiv, Ortsbildsammlung Srebrna rešetka na ulazu u Kapelicu Božje milosti u Mariazellu, dar Ferdinand III for the success of the imperial troops, but also cara Leopolda I. iz 1679., bakrorez J. K. Manassera, Graz, Landesarchiv, participated in similar religious services while in Mariazell. Ortsbildsammlung In August 1665, for example, he attended several masses, listened to the litany, knelt before the Marian statue in prayer at several points during his stay, took communion in front of imperial, royal, and ducal insignia on Leopold’ s railing of the Altar of Grace, and visited the treasury to look at directly linked the Habsburgs to the sacred treasure which the objects donated by pilgrims, probably including those the lattice protected: the Statue of Mercy that hereby was donated by his father and grandfather.14 symbolically appropriated by the Habsburgs. One had to pass through the “Habsburg gate” to enter into the presence In 1679, Leopold expressed his devotion to the Virgin at of the Virgin at Mariazell. Just as the imperial eagle and the Mariazell through a particularly significant donation. As the various crowns adorned the entrances to Habsburg palaces renovation was being completed in the nave of the church, and denoted the identity and status of their owners, the the emperor donated an elaborate silver railing to cover the silver lattice explicitly marked the most sacred spot within entrance of the Gnadenkapelle (Chapel of Grace).15 This su- the church as a “Habsburg” space. perb silverwork fell victim to the surrender of 1704 as a result of war against the Bavarian Elector Maximilian Emanuel II: it was taken to Vienna to be melted down, but finally it was taken back to Mariazell and set up again. Nevertheless, it Stará Boleslav was so badly damaged that it could not be repaired and was replaced by the current railing in 1756, donated by Maria The third pilgrimage site to be discussed in this context is Theresia. The design and iconography of Leopold’ s railing the former Jesuit church in Stará Boleslav (Altbunzlau), 10 is known from a contemporary engraving (Fig. 1). In the km north of Prague. The town is the site of martyrdom of inscription tablet below the eagle, Leopold thanked the Saint Wenceslas, the first Christian duke of Bohemia, who Virgin at Mariazell for the birth of his long expected son was killed by his brother, Boleslav the Cruel. Wenceslas was Joseph, his first male heir, who was finally born a year earlier venerated as the patron saint of the Bohemian Kingdom from his third marriage with Eleonore of Pfalz-Neuburg. already in the Middle Ages. In the 17th century, this cult was The royal crowns of Hungary and Bohemia, together with associated with Marian devotion, when a late medieval gilt their coats-of-arms, flanked the inscription tablet, while relief of the Virgin started to be venerated here as Palladium the dual crowns and coats-of-arms of Leopold’ s hereditary Bohemiae. In other words, Saint Wenceslas’ cult of medieval lands were placed farther to the left and right. The wealth origin served as a base for creating a Marian pilgrimage site

61 Szabolcs Serfőző: Pilgrimages of Emperor Leopold I in Central Europe Rad. Inst. povij. umjet. 41/2017. (59–66)

administered by the Jesuits. He visited the sanctuary twice in May 1623, accompanied by Carlo Carafa, the Apostolic Nuncio to the Emperor.17 In 1639, the miraculous image was taken to Vienna, where it was kept on the altar of the Hofburg chapel. A year later, in 1640, Leopold was born in the presence of the image from Stará Boleslav, which had been brought into the room on request of his mother, Maria Anna of Spain. In August 1646, one month after the coronation of Ferdinand IV as King of Bohemia, the image was taken back to Stará Boleslav.18 Leopold’ s coronation in 1656 in Prague was accompanied by a pilgrimage to Stará Boleslav. As the Jesuit historiographer Bohuslav Balbín recorded, on August 28 Emperor Ferdinand III, his consort Eleonore Magdalena, and Leopold made a visit to Stará Boleslav together to dedicate themselves to Saint Wenceslas and the Virgin and ask for their protection.19 Thus, Leopold established a new dynastic tradition: his son, Charles VI, also visited Stará Boleslav on September 24, 1703 and on November 7, 1723, after his coronation in Prague, and so did Maria Theresia on April 28, 1743..20

Marianka (Máriavölgy)

The fourth and last pilgrimage site to be presented here is Marianka in the former Upper Hungary, current Slovakia. The proximity of the site to Bratislava (Preßburg / Pozsony), the capital of Hungary in the Baroque era, where the coronation ceremonies took place and also the diets of the estates in the presence of the Habsburg rulers, must have been an important factor in that Marianka acquired a role in the representation of the Habsburgs – similarly to Stará Boleslav. The origins of the church at Marianka date back to 1377, when King Louis of Anjou founded a Pauline mo- 2. Saint Wenceslas praying in front of the Virgin at Stará Boleslav, with nastery there.21 The church became a pilgrimage site in the a fictive genealogy in the background, fabricating a direct link from Saint Wenceslas to Emperor Leopold I (source: note 16) 1630s, when miracles began to be attributed to its statue of Sveti Vjenceslav moli pred slikom Djevice u Stará Boleslavu, s fiktivnom Madonna. Marianka was one of the earliest pilgrimage sites genealogijom u pozadini koja uspostavlja direktnu vezu između njega of the Counter-Reformation era in Hungary, just like Stará i cara Leopolda I. Boleslav was in Bohemia, and was fabricated as an effective tool of the Counter-Reformation propaganda (the proporti- at Stará Boleslav in the Counter-Reformation period. At the on of the Protestant population in Hungary around 1600 is same time, there were efforts to prove a direct genealogical estimated to have been around 70-80%22). It seems that the relationship between the old Přemyslid princes and members cult of the statue was propagated especially by György Lippay, of the Habsburg dynasty in order to legitimise the claims archbishop of Esztergom, as testified by the frontispiece of of the Austrian imperial family to the Bohemian throne, the first printed book of Marianka miracles, published in crowned with Saint Wenceslas’ crown. At the last, 44th chapel 1661. The book was financed by the archbishop and con- on the “Holy Itinerary” from Prague to Stará Boleslav, a fic- sequently the frontispiece bears his coat-of-arms. tive genealogy was depicted, fabricating a direct link from Marianka played a significant role in Habsburg representa- Saint Wenceslas to Emperor Leopold. It is reproduced in tion from the mid-17th century onwards: their visits to the Jan Tanner’ s book about the Holy Itinerary from Prague to site are first recorded in 1647.23 They took place without Stará Boleslav, published in Prague in 1680 (Fig 2).16 In the exception on occasion of coronation ceremonies and diets of middle, Saint Wenceslas is shown kneeling in front of his the estates in Bratislava. In other words, the pilgrimage site at private devotional image, which was identified as the Virgin Marianka – just like Altötting or Stará Boleslav – was not an relief at Stará Boleslav. (According to the legend, Wenceslas independent destination for the Habsburgs. Nevertheless, it inherited the image from his grandmother, Saint Ludmila, served as a source of symbolic legitimacy for the dynasty: as who had received it from Saint Methodius.) Ferdinand II in the case of Mariazell, by venerating the Virgin at Marianka seems to have been the first Habsburg emperor to make they appeared as the followers of the Anjou king, both in a pilgrimage to the Church of Our Lady in Stará Boleslav, their devout deeds and in ruling over Hungary.

62 Rad. Inst. povij. umjet. 41/2017. (59–66) Szabolcs Serfőző: Pilgrimages of Emperor Leopold I in Central Europe

4. Latin text inscribed by Emperor Leopold I on the wall of a cell at the Pauline Monastery of Marianka in 1688 (source: note 29) Latinski tekst koji je car Leopold I. zapisao na zidu ćelije u pavlinskom samostanu Marianka 1688.

cortege, Wesselényi and Nádasdy, would become involved in an alleged conspiracy to overthrow the Habsburgs in Hun- gary, and the latter was beheaded in 1671, indirectly by the emperor’ s command. Leopold’ s third visit to Marianka took place in January 1688, after the coronation of his 9 year-old son, Joseph I, as King of Hungary, who also accompanied his father and his mother, Eleonore Magdalena. This visit may have served the symbolic legitimisation of the reign of Joseph I, since in the previous year the Hungarian estates had accepted a law according to which the Habsburg kings of Hungary were no longer elected by the diet, but simply inherited the title on the principle of primogeniture. A contemporary account informs us that they attended the Mass in the church and afterwards Leopold solemnly dedicated himself and his son to the Virgin as the Patrona Hungariae, kissing the feet of the statue.27 By this, he symbolically repe- 3. Joseph and Johann Klauber, Emperor Leopold dedicating Hungary ated the gesture of the first king of Hungary, Saint Stephen, to the Virgin on August 15, 1693 at the Stephansdom in Vienna (source: Pinacotheca mariana, exhibens per singulos anni dies an- who, according to the legend, dedicated his crown and thus tiquitatem, sanctitatem et utilitatem cultus mariani, Augsburg, J. A. the whole country to the Virgin, as it is represented in the Stockmann, 1760) altar painting in Saint Stephen’ s chapel at Mariazell (Empe- Joseph i Johann Klauber, Car Leopold posvećuje Ugarsku Djevici 15. ror Leopold also renewed the dedication of Hungary to the kolovoza 1693. u bečkoj katedrali Svetog Stjepana Virgin on August 15, 1693 at Stephansdom in Vienna, when he expressed his gratitude for the liberation of the country from the Ottomans) (Fig 3).28 Later on, the royal family had The first Habsburg visit to Marianka took place in June 1647, 24 lunch with the Pauline friars in the refectory, where Leopold before the coronation of Ferdinand IV as King of Hungary. left behind a particular memento of his visit: he wrote a Latin On this occasion, he and his father came to the pilgrimage panegyric on the wall, praising the Virgin. The text contained site accompanied by Archbishop György Lippay, and each a chronosticon with the date of his visit to Marianka, 1688. donated a sum for the renovation of the church. We have His consort Eleonore added a heart to the text, containing the more information about the next Habsburg visit, on No- initial letters of Leopold’ s and her own name, as it is shown vember 29, 1659. On that day, Emperor Leopold I, crowned in the chronicle of the Pauline order (Fig. 4).29 King of Hungary four years earlier, came to Marianka, interrupting his stay in Bratislava for the diet of the estates. Just like in the case of Stará Boleslav, a visit to Marianka be- He was accompanied by important representatives of the came a dynastic tradition of the Habsburgs, but the Marianka court, including Hofmarschall Václav Eusebius z Lobkovic, church does not show any trace of Habsburg patronage either. and prominent representatives of the Hungarian estates, Charles VI came to Marianka only once, after his coronation such as Palatine Ferenc Wesselényi, the chief justice Ferenc in Bratislava in 1712, but Maria Theresia made a number 25 of visits to the site, including one after her coronation in Nádasdy, or Archbishop Lippay. Three years later, in the 30 summer of 1662, again on the occasion of a diet in Bratislava, October 1741. Leopold came anew to Marianka with more or less the same In conclusion, we can state that the Marian legitimisation retinue.26 It is the irony of the fate that two members of the of Leopold’ s dominion – manifested by visits to the sacred

63 Szabolcs Serfőző: Pilgrimages of Emperor Leopold I in Central Europe Rad. Inst. povij. umjet. 41/2017. (59–66) sites – was a crucial element of his representation. Examples by visual expressions of his devotion, such as commissions of his piety, echoed by his biographers and apologists, may on altarpieces or ex-voto donations such as liturgical vessels often be literary stereotypes, yet being a second-born son or paraments. Such pious donations by Leopold are recorded and predestined for the Church in his youth, he appears to only in Altötting and Mariazell. Emperor Leopold’ s pilgri- have held the Virgin in special veneration. Nevertheless, his mages and visits to these sanctuaries were performed appa- private devotion was consciously fashioned and integrated rently with modest ceremoniality and were not designed to in his elaborate system of representation. It is remarkable impress his subjects with the glory and grandeur of Baroque that Emperor Leopold’ s piety and sacral representation was theatricality. Yet, they were significant dynastic events that manifested predominantly in ephemeral forms, mainly in the occupied a liminal space between the public representation act of visiting the sanctuary. It was only rarely accompanied and private religious life of the family.

Notes

* An earlier version of this paper was presented at the International 5 workshop Between Venice, Hungarian Kingdom and Habsburgs: ANNA CORETH, Pietas Austriaca. Ursprung und Entwicklung State and Religious Iconography and the Places of its Dissemination Barocker Frömmigkeit in Österreich, Vienna, 1959 (2nd ed. 1982); during the Early Modern Period in Historical Croatian Territories English ed.: Pietas Austriaca: Austrian Religious Practices in the (Zagreb, Institute of Art History, 2–3 June 2016), organized as Baroque Era, West Lafayette, 2004. part of the project Visual Arts and Communication of Power in the Early Modern Period (1450–1800): Historical Croatian Regions at 6 the Crossroads of Central Europe and the Mediterranean financed MARIA ANGELA KÖNIG, Weihegaben an Unsere Liebe Frau by the Croatian Science Foundation (HRZZ – Hrvatska zaklada von Altötting. Vom Beginn der Wallfahrt bis zum Abschluß der za znanost). Säkularisation, I–II, Munich, 1939; HUBERT GLASER, Über marianische Motive in der bayerischen Fürstengeschichte, in: 1 Maria allerorten. Die Muttergottes mit dem geneigten Haupt, (ed.) Cf. GÁBOR KLANICZAY, Holy Rulers and Blessed Princesses: Franz Niehoff, Landshut, 1999, 17–30. Dynastic Cults in Medieval Central Europe, Cambridge, 2002. 7 2 ANNA CORETH (note 4, 1982), 58. Cf. INES LANG, Die Marienfeste und die Pfingstferien am 8 Wiener Hof im 17. und 18. Jahrhundert, in: Der Wiener Hof im Vienna, Österreichisches Staatsarchiv, Haus-, Hof- und Staat- Spiegel der Zeremonialprotokolle (1652–1800), Eine Annäherung, sarchiv (ÖStA HHStA), Zeremonialprotokolle, Bd. 1, 802–803; (ed.) Thomas Winkelbauer and Irmgard Pangerl, Vienna, 2007, GABRIEL KÜPFFERLE, Histori von der weitberühmten unser 463–492; MARIE-ÉLIZABETH DUCREUX, Emperors, King- lieben Frawen Capell zu Alten-Oeting, Munich, 1661, 91–95. doms, Territories: Multiple Versions of the Pietas Austriaca?, in: The Catholic Historical Review, 97 (2011), 276–304; FRIEDRICH 9 POLLEROSS, Christianae Religionis Propugnatores: zur sakralen ÖStA HHStA, Ältere Zeremonialakten, Karton 16; ONNO Reprasentation der Habsburger im spaten 16. und fruhen 17. K L O P P, Corrispondenza epistolare tra Leopoldo I imperatore Jahrhundert, in: Luther und die Fursten: Selbstdarstellung und ed il Padre Marco d’ Aviano, Graz, 1888, No. CCXII. Selbstverstandnis des Herrschers im Zeitalter der Reformation, (ed.) Dirk Syndram et al., Dresden, 2015, 308–319; Dévotion et 10 légitimation. Patronages sacrés dans l’ Europe des Habsbourg, (ed.) GERHARD P. WOECKEL, Pietas Bavarica: Wallfahrt, Prozession Marie-Élizabeth Ducreux, Liège, 2016. und Ex voto-Gabe im Hause Wittelsbach in Ettal, Wessobrunn, Altötting und der Landeshauptstadt München von der Gegen- 3 reformation bis zur Säkularisation und der “Renovatio Ecclesiae”, The practice of royal pilgrimages in France has been analysed in Munich, 1992, 152. several recent studies: ISABELLE BRIAN, Le roi pèlerin. Pèler- 11 inages royaux dans la France moderne, in: Rendre ses voeux: les The Friendly Couriere: by Way of Letters from Persons in Town identités pèlerines dans l’ Europe moderne (XVIe–XVIIIe siècle), to Their Acquaintance in the Country, No. 1, London, 1711, 14. (ed.) Philippe Boutry et al., Paris, 2000, 363–378; BRUNO MAËS, Le roi, la Vierge et la Nation. Pèlerinages et identité nationale entre 12 guerre de Cent ans et Révolution, Paris, 2002. LAURA LYNNE KINSEY, The Habsburgs at Mariazell. Piety, Patronage and Statecraft, 1620–1760, Los Angeles, 2000; CHRIS- 4 TIAN STADELMANN, Die Habsburger in Mariazell, in: Ungarn In an earlier paper, I have analysed this subject in a wider context: in Mariazell – Mariazell in Ungarn. Geschichte und Erinnerung. SERFŐZŐ SZABOLCS, A zarándokhelyek szerepe a Habsburg Ausstellung des Historischen Museums der Stadt Budapest im Mu- dinasztia reprezentációjában a 17-18. században [The role of pil- seum Kiscell, (ed.) Péter Farbaky and Szabolcs Serfőző, Budapest, grimage sites in the representation of the Habsburg dynasty in the 2004, 171–185. 17–18th centuries], in: Századok, 144 (2010), 1183–1223. While in the case of Altötting, Mariazell, and Stará Boleslav earlier publica- 13 tions have already revealed the significance of Habsburg visits, FRIEDRICH POLLEROSS, ‘Pro decore Majestatis’. Zur Repräsen- Marianka was first analysed by this author in the above paper. tation Kaiser Leopolds I. in Architektur, Bildender und Ange-

64 Rad. Inst. povij. umjet. 41/2017. (59–66) Szabolcs Serfőző: Pilgrimages of Emperor Leopold I in Central Europe wandter Kunst, in: Jahrbuch des Kunsthistorischen Museums, 4/5 Heiligen Brunnkapelle in Mariatal, in: Ars – Umeleckohistorická (2003), 191–295, fig. 7. revue, 43 (2010): 154–177. 14 22 PETER LAMBECK, Diarium sacri itineris Cellensis, quod Leo- TAMÁS FARAGÓ, Bevezetés a történeti demográfiába [Introduc- poldi I (…), 1665 suscepit Viennae, 1666, 3. tion to historical demography], Budapest, 2011, 347. 15 23 INGEBORG SCHEMPER-SPARHOLZ, Hochaltar, Gnadenaltar SERFŐZŐ SZABOLCS (note 4) und Schatzkammeraltar in der Basilika von Mariazell, in: Ungarn in Mariazell (note 12), 133–150. 24 ANDREAS EGGERER, Fragmen panis corvi (…) Annalium 16 Ordinis Sancti Pauli Primi Eremitae, Vienna, 1663, 350. JAN TANNER, Heiliger Weeg Von Prag nacher Alt-Buntzel Zu der allerehrwürdigsten Gottes-Gebährerin vnd Jungfrawen Maria 25 führend Durch Vier vnd Viertzig schöne Stationes oder Capellen Documenta Artis Paulinorum, vol. I, ed. Béla Gyéressy, Budapest, (...), Prague, 1680; MARIE-ELIZABETH DUCREUX, Der heilige 1976, 282. Wenzel als Begründer der Pietas Austriaca. Die Symbolik der Wallfahrt nach Stará Boleslav (Alt Bunzlau) im 17. Jahrhundert, 26 in: Im Zeichen der Krise. Religiosität im Europa des 17. Jahrhunderts Ibid, 282. (Veröffentlichungen des Max-Planck-Instituts für Geschichte, 27 152), (ed.) Hartmut Lehmann, Göttingen, 1999, 597–636. Ibid, 283. 17 28 CARLO CARAFA, Commentaria de Germania sacra (…), Au- ONNO KLOPP, Corrispondenza epistolare tra Leopoldo I im- ersae, 1630, 161 and 190. peratore ed il Padre Marco d’ Aviano, Graz, 1888, No. CCLX; 18 ZOLTÁN SZILÁRDFY, A török háborúk emléke barokk szent JAN BECKOVSKY, Poselkyně starých příběhuv českych, vol. III, képeken [Ottoman-Habsburg wars reflected in devotional im- Prague, 1879, 261. ages], in: idem, Ikonográfia – kultusztörténet, Budapest, 2003, 19 147–156. BOHUSLAV BALBÍN, Epitome historica rerum Bohemicarum, 29 Prague, 1677, Lib. VII, cap. 27. NICOLAUS BENGER, Annalium Eremi-Coenobiticorum Ordi- 20 nis Fratrum Eremitarum S. Pauli Primi Eremitae: Duos In Libros Wienerisches Diarium (November 17, 1723); ibid. (May 8, 1743). Partitum. Quibus ab Anno Christi 1663. usque ad annum 1727, Posonii, 1743, 249. 21 For a brief history of the monastery, see: SZABOLCS SERFŐZŐ, 30 Die Deckenmalereien der Pauliner Wallfahrtskirche und der Documenta Artis Paulinorum, vol. I (note 25), 284 and 330.

Sažetak

Szabolcs Serfőző Hodočašća cara Leopolda I. u Srednjoj Europi

U slučaju srednjovjekovnih kraljeva i prinčeva, aspekti vla- Anna Coreth je pokazala kako su elementi religioznosti i dareve reprezentacije koji su povezani sa svetim, s ritualima duhovnosti, osobito oni vezani uz katoličke kultove Euhari- i ideologijom sakralne legitimizacije monarha, prilično su stije i Djevice Marije, postali dijelom habsburške pobožnosti dobro poznati. Međutim, daleko manje pozornosti posve- i (sakralne) reprezentacije. Vjersko-političku ideologiju ćeno je ovom fenomenu kod ranonovovjekovnih vladara te habsburške dinastije u doba baroka opisala je terminom su stoga kraljevska hodočašća ostala ponešto zanemarena u pietas austriaca i ustanovila kako su suvremenici smatrali izučavanju različitih manifestacija vladarske reprezentacije. takvu pobožnost jednom od glavnih vrlina koje bi vladar Svrha je ovoga članka izučiti to pitanje kroz analizu hodo- trebao posjedovati. Koncept pietas austriaca zasnivao se na časničkih središta u Bavarskoj, Austriji, Češkoj i Ugarskoj, i pretpostavci da je Bog udijelio austrijskoj vladarskoj kući to u kontekstu reprezentacije svetog rimskog cara Leopolda posebnu misiju, a to je da štiti Sveto Rimsko Carstvo i Ka- I. (1640.–1705.). toličku crkvu od krivovjerja.

65 Szabolcs Serfőző: Pilgrimages of Emperor Leopold I in Central Europe Rad. Inst. povij. umjet. 41/2017. (59–66)

Euharistijska i marijanska pobožnost, pietas eucharistica i postizanju vojnih pobjeda. Primjer cara Leopolda I. pokazuje pietas mariana, bile su ključni elementi koncepta pietas au- ulogu određenih hodočasničkih središta u toj reprezentaciji. striaca, no i štovanje svetaca bilo je usko povezano s njima. Naglasak je na četirima središtima, a to su Altötting u Bavar- Marijino bezgrešno začeće dobilo je na važnosti i Djevica je skoj, Mariazell u Austriji, Stará Boleslav u Češkoj i Marianka postala zaštitnicom koja je trebala povesti habsburške trupe u Slovačkoj, nekada na području Ugarskog Kraljevstva. Le- u vojne pobjede. opoldovi posjeti tim svetim mjestima mogu se interpretirati Marijanska hodočašća bila su jedan od temelja koncepta kao četiri sloja njegove sakralne reprezentacije, povezana s pietas mariana. Kako se carska kuća posvetila tim ritualima, četirima glavnim monarhijskim titulama: sveti rimski car, hodočašća i hodočasnička središta stekla su politički značaj. nadvojvoda Austrije, kralj Češke i kralj Ugarske. Hodočašća su smatrana središnjim elementom sakralne Ključne riječi: sakralna reprezentacija, hodočašće, car Leo- legitimizacije novookrunjenih vladara i njihovih brakova, pold I., Srednja Europa, Altötting, Mariazell, Stará Boleslav, kao i važnim elementom u dobivanju muških nasljednika i Marianka (Marienthal, Máriavölgy)